On the Path to Compromise with Evil

Arch_ep. Averky (Taushev) († 1976). 

The following discussion of the service published by the Moscow Patriarchate of the All Saints in the Land of the Russian Prospect, made on behalf of the Archbishop Synod, Lord Averkim, then still archimandrite, was printed in 1948 from the beginning of this year. 

Recently, the first liturgical book published in the Soviet Union came to us quite recently.  And what a book! - “The service to all the saints in the land of Russia, who asked.”  Naturally, a feeling of joy and lively interest, with which we took up this book.  So, nevertheless, the church of present-day Russia has obviously received some share of real freedom, if it has already been allowed to print liturgical books so necessary for her.  But by the time we started only to leaf through and superficially look at this book, we were seized with a feeling of disappointment and deep sorrow.  This wondrous, wonderful service was distorted beyond recognition.  While more carefully comparing it with the service that was approved for universal use by the All-Russian Church Council in Moscow in 1918, we immediately found a huge number of very significant omissions and changes made to the liturgical text that clearly eliminates the tendency, which could give at least the most distant reason to suspect the Moscow Patriarchate of insufficient loyalty to Soviet power.  This danger of being accused of disloyalty is so great that sometimes it takes simple forms.

But in general, the impression of this ugly, tendentious distortion of such a beautifully and inspiredly composed service remains very difficult, more so that, as we will see below, these changes are nothing that is truly terrible for the conscience of the Orthodox Christian to take pains to which Moscow Patriarchate became, in its own desire to please serve the godless authorities.  In order not to be unfounded, we turn to a detailed analysis of the service.

First of all, when we are meeting, this is a decisive renunciation of the glorious historical request of our Church and our Motherland, an unwillingness to openly acknowledge to the people of faith that so many of our princes were saints : hence the complete silence of our princely names.  This fear of the glorification of the Russian princes, “the Orthodox wisdom of the saints, the virtues of the shining ones, the repulse of the darkness” and the “Russian land of the organizers”, is so great that the whole of God was thrown out of these “God’s cries.”  The same fear of mentioning the princely title we vi / s. 6 / dim for the whole canon .   https://translate.googleusercontent.com/translate_c?depth=1&hl=en&prev=search&rurl=translate.google.com&sl=ru&sp=nmt4&u=https://russportal.ru/&xid=17259,15700021,15700186,15700191,15700256,15700259,15700262,15700265,15700271,15700283&usg=ALkJrhhooZxJYUuaKNgjtUZABlsoG0y-kg  In the first canon of the fifth in the tropar, dedicated to the Enlightener of Russia sv. Equal-to-the-Apostles Prince Vladimir, when the text of the troparion was fully preserved, only one word was issued: "prince."   In the first tropar of the fourth friday the name of the founder of the city of Moscow “the blessed prince” was issued, and he was called “the Monk Danilom.”  In the second tropar of the fifth pesni, only one word “reign” was also issued, and Novgorod princes Vladimir, Mstislav and Theodore are simply called “saints”; further in the same tropar the words are excluded: "from the kind of princes of Russia."  From the first troparion of the seventh friday of the canon, the mention of "Peter the Prince" is excluded.  In the fourth tropar of the same song dedicated to St. Prince Andrei and other Pereyaslav miracle workers, the words were thrown out: "leaving the glory of the princess."  In the next fifth tropar, the name Chad St. Prince Konstantin-Theodore and Michael - "noble."  In the sixth troparion of the same song, only one word “prince” was again issued: instead of “Michael prince and martyr” it was simply said “Michael martyr.”  On the seventh tropar of the same song, the words “blessed riches” and sv. Theodore s Davidom and Konstantinom are simply called "reverends."  In the first stichera "to praise" again St. Equal-to-the-Apostles Prince Vladimіr is mentioned in the omission of his princely title.  We observe the same danger in the use and title of the king.  It is worth mentioning that the Moscow Patriarchate is even afraid of God calling the “Tsar” and the Most Holy Theotokos - the “Queen”, as is customary in our liturgical books.  So, in the sixth troparic fifth song of the canon, instead: “The princes are coming”, we read: “The powers are coming before God. ”  In the Theotokos of the 6th scripture of the canon instead of “Madame Queen” stands simply “Madame.”  Of course, even Moscow, in its historical aspect, cannot be called “tsarist city,” and in the same tropar, it is said: “save the tsar’s city” it says “save our city,” and so it’s clear what kind of city is ours, in brackets added: "Moscow."  But it is curious that there, where the word “king” is used condemned, condemned bearer of the holder of this high title, there it is allowed.  So in the fifth tropar of the eighth holy canon, where it is said about the bishop Mitrofan of Voronezh, whom Tsar Peter threatened with death for his pastoral firmness, the word "tsar" in the expression "the repentance of the tsar and death was not afraid" was saved without any changes.

On the second place, the renunciation of the Moscow Patriarchate from the feat of asceticism and martyrdom for Christ’s faith and piety is involuntarily striking.  So, because of the number of stiche on “Lord called,” the fifth stichera was glorified, glorifying the “martyrs of Christ the blessed,” “to the free slaughter of themselves betrayed, and they consecrated the Russian land with their blood,” it seemed like a nickname, unable to hurt or offend.  Needless to say, the last three troparia of the 9th scripture of the canon, which glorify “new / s , are completely excluded and replaced by others . 7 /  Passion-bearer, to the faith of Christ, as the shield of the presidency of the world’s holders ”and“ for Christ killed,” also of the courageous confessors of Christ and Christian piety, whom the current Moscow Patriarchate has slandered.  But in all the other troparians of the canon, although the martyrs of the early period of the history of our Church are mentioned sometime, some restraint and caution are felt.  Thus, on the fifth tropar of the 3rd canon of the canon, the appeal to St. the youth Gabriel tortured by the Jews.  The third troparion of the 9th scripture of the canon, dedicated to Joseph Astrakhan, who suffered from the “godless rebels,” was apparently thrown out because it was called the adherents of Stenka Razin, from whom he suffered.  On the fourth day of the canon, the troparion was completely altered by the holy martyr Patriarch Germogen, obviously due to the fact that he is being glorified as "another Chrysostom in rebuke to the rebellious and rebellious and the builder of the Orthodox kingdom."

Words and phrases were thrown about everywhere from the service, where it speaks of any disorder, rebellion, persecution of the faith, suffering and grief of the Russian people, about enemies of the faith and prayer for the grant of victory over them.  So, for example, a whole phrase has been thrown out in stichina in Lithuania: “you take away from the sons of this world swearing and wounding you with fierce deaths and wicked death” ... You swear in verse, glorifying the Russian saints for fulfilling all the blessings the 9th commandment of bliss was cut down, instead: “we persecute and torment the truth for the sake of piety,” it is said shorter and softer: “we persecute the truth for the sake of,” without mentioning “martyrdom” for “piety.”  The Soviets were excluded and replaced by another, common, last virgin of the Mother of God “verses verse,” probably because the Mother of God is called in her “the Queen,” and this verse contains a prayer for the Lady to “watch our grief and embarrassment” and “erect us the sovereign intercession of his own."  The seventh tropar of the 1st canon of the canon passionate patriots Boris and Gleb were thrown out the words: "ugen and embitter anger, save us from internecine warfare."  In the Blessed Virgin of the 7th canon, a whole series of prayers is excluded: “afflictions are upon us, and sorrows multiply, at once break up, but you, the Most Pure One, having imagined, deliver: deliver our enemies, bring them down, let us be slain Your evil.”  The Moscow Patriarchate and the expression used in the first tropar of the 8th scripture of the canon of the Second Martyr, Stephen and Peter, “fatherly dishonesty of those who have left and the sword from their fellow tribe in heaven ceased,” are dangerous for themselves.  It is completely understandable that the Moscow Patriarchate, which was unconditionally disloyal to godless power, found the Bogorodichna’s expression on the 8th of the canon, as: “You are weapons to the enemies ... do not let your enemies be exalted to your people, neither Your God nor Your Son will be praised, and Your icons don’t bow: win this "... why all these words are omitted, a / s. 8 / the rest of the words of the same Mother of God, where there are no such dangerous thoughts, are completely preserved.  In the same way, the expression of the Theotokos on the 9th scripture was significantly softened, instead: “Deliver our fatherland, deliver us,” say: “Deliver us save.”

With the country, there seems to be some extraordinary fear of mentioning the names of foreign tribes, foreign states, cities and rulers, and any connection or relationship with them.  So, for example, in the fourth tropar of the 3rd canon of the canon, dedicated to St. Antony and Eustace, the expressions are thrown out: “Lithuanian lands are decorated” and “pride of Olgerdova deposed.”  In the seventh troparion of the same song dedicated to Hierarch Akanasiy Tsaregradsky, words are excluded that he “left his honest power” left us, “as a pledge with the universal church of unity.”  In the third tropar of the 5th scripture of the prep. Antony Romanyanи released the phrase: "From Rome on a rock by the waves of the sea, which sailed."  In the same pѣsnѣ in the first troparѣ about sv. Cornelia, the words were missed: "The Livonian miracle is holy baptized."  In the second tropar of the 7th canon of the canon, for some reason, even the name St. Blessed Prince Alexander Nevskago "svѣev (ie, Swedes) conqueror."  In the sixth tropar of the 5th friday the words were issued: "in Yuryev, city of Livonst."  How to understand all this?  Is this not the result of the xenophobia that is now developed in Soviet Russia?

But of the undeniably most characteristic, most talking and crying heaven against the terrible path that the Moscow Patriarchate has embarked on, there is a fear of any mention of the "darkness of neurity," of the evil Bosov's power and the struggle against it.  So, in the second tropar of the 5th scripture of the canon, dedicated to the Kola enlightener Trifon, omitted the words: "ot bitter work of the bosovskіya people delivered."  In the Blessed Virgin of the same song, the last words were deleted: “save from all, come enemy,”  In the first tropar of the 7th canon, the expression of sv. Avraamіi - "crazy evil courageous torment."  In the same season, the seventh troparion issued the words: “defeat the demons”, and a little further - “drive away the evil spirits” .  https://translate.googleusercontent.com/translate_c?depth=1&hl=en&prev=search&rurl=translate.google.com&sl=ru&sp=nmt4&u=https://russportal.ru/&xid=17259,15700021,15700186,15700191,15700256,15700259,15700262,15700265,15700271,15700283&usg=ALkJrhhooZxJYUuaKNgjtUZABlsoG0y-kg   In the first tropar of the 8th Sunday, the phrase about the Kazan saints Gurii, Barsonofіi and Germanѣ was omitted: "who drove away the darkness of nevriya from you."  If this is such a consistent and systematic exclusion of revenge that speaks of the dark Bysovian power and the struggle against it, was done at the request of the Soviet authorities or at least to please it, then what kind of communion can we have, the Christian, with such a “Patriarchy” who, not fearing God, made such a close friendly alliance with the enemies of God?  For - "what is the communion between Christ and Velarom? or what complicity of the vnargo with the nevrnoy? .. and therefore go out from their midst and separate yourself, says the Lord ”(2 Cor. 6, 15. 17).  This covenant is “separated” from allies by the enemies of God and our Russian Church Abroad follows.

/from. 9 / All of the foregoing, as we see, very eloquently testifies to how “free” the church is in the USSR, forced to renounce its own precious decoration - a feat of martyrdom and confession, on which it actually grew, as a powerful foundation world health (for “the blood of the martyr was a change of Christianity,” as Tertullian put it) and forced to hide the most glorious and characteristic features of his historical past from the people who were lying.  But, of course, the worst thing is that this church will not be able to teach its believers about the most important and basic thing - about the need to wage a relentless struggle against the enemy of human salvation and the enemy of God - the devil and his devil - the spirits of evil, about that “invisible battle,” which constitutes the very essence of the spiritual desire of the Christian, who wants to achieve the ultimate cherished goal of all his aspirations - the kingdom of heaven and eternal salvation.

Archimandrite Averky.
Source: Archimandrite Averkiy . On the path of compromise with evil. // “Orthodox Life” (Orthodox Life). Monthly supplement to the magazine "Orthodox Russia". No. 8. August 1965 - Jordanville: Typography Prep Iova Pochaevskago. Holy Trinity Monastery, 1965 .-- S. 5-9. 

The original Russian is kept here in hopes of a future improvements to the translation:
Архіеп. Аверкій (Таушевъ) († 1976 г.). 

Нижеслѣдующій разборъ изданной Московскимъ Патріархатомъ службы Всѣмъ Святымъ въ Землѣ Русской Просіявшимъ, сдѣланный по порученію Архіерейскаго Синода Владыкой Аверкіемъ, тогда еще архимандритомъ, былъ напечатанъ въ 1948 году въ Мюнхенской «Церковной Жизни» (іюнь-іюль), откуда мы этотъ очеркъ и перепечатываемъ. 
Сравнительно недавно дошла до насъ, наконецъ, первая богослужебная книга, напечатанная въ Совѣтскомъ союзѣ. И при томъ какая книга! — «Служба всѣмъ святымъ въ земли Россійстѣй просіявшимъ». Естественно чувство радости и живѣйшаго интереса, съ которымъ мы взяли въ руки эту книгу. Итакъ, все-таки церковь въ нынѣшней Россіи очевидно получила какую-то долю дѣйствительной свободы, если ей уже позволено печатать столь необходимыя для нея богослужебныя книги. Но по мѣрѣ того, какъ мы начали только лишь перелистывать и поверхностно просматривать эту книгу, насъ охватило чувство разочарованія и глубокаго огорченія. Эта дивная, прекрасная служба оказалась искаженной до неузнаваемости. При болѣе внимательномъ сличеніи ея съ той службой, которая была
утверждена для всеобщаго употребленія Всероссійскимъ Церковнымъ Соборомъ въ Москвѣ въ 1918 году, мы сразу же обнаружили огромное количество весьма существенныхъ пропусковъ и измѣненій, внесенныхъ въ богослужебный текстъ съ явно выдающей себя тенденціей — устранить изъ службы все, что могло бы дать хотя бы самый отдаленный поводъ заподозрить Московскую Патріархію въ недостаточной лояльности къ совѣтской власти. Это опасеніе подпасть обвиненію въ нелояльности столь велико, что принимаетъ подчасъ просто смѣшныя формы.
Но въ общемъ, впечатлѣніе отъ этого безобразно-тенденціознаго искаженія столь прекрасно и вдохновенно составленной службы остается очень тяжелое, тѣмъ болѣе, что, какъ увидимъ ниже, въ этихъ измѣненіяхъ есть нѣчто поистинѣ страшное для совѣсти православнаго христіанина, нѣчто заставляющее ужасаться за тотъ путь, на который стала Московская Патріархія, въ своемъ слѣпомъ стремленіи угодливо служить безбожной власти. Чтобы не быть голословными, перейдемъ къ детальному разбору службы.
Первое, съ чѣмъ мы здѣсь встрѣчаемся, это рѣшительное отреченіе отъ славнаго историческаго прошлаго нашей Церкви и нашей Родины, нежеланіе открыто признать передъ вѣрующимъ народомъ, что очень многіе наши князья были святыми: отсюда полное замалчиваніе княжескаго титула при упоминаніи именъ нашихъ святыхъ благовѣрныхъ князей. Эта боязнь прославленія россійскихъ князей, «православною мудростію сіяющихъ, добродѣтелей свѣтлостію блистающихъ, бѣсовъ тьму отгоняющихъ» и «русскія земли устроителей», столь велика, что на «Господи воззвахъ» цѣликомъ выброшена вся четвертая стихира, прославляющая этихъ нашихъ «богомудрыхъ князей русскихъ». Ту же боязнь упоминанія княжескаго титула мы ви/с. 6/димъ на протяженіи всего канона. Въ первой пѣснѣ канона въ пятомъ тропарѣ, посвященномъ Просвѣтителю Руси св. равноапостольному князю Владиміру, при полномъ сохраненіи текста тропаря выпущено только одно слово: «княже». Въ первомъ тропарѣ четвертой пѣсни выпущено наименованіе основателя града Москвы «богоблаженнымъ княземъ», и онъ названъ «преподобнымъ Даніиломъ». Во второмъ тропарѣ пятой пѣсни также выпущено лишь одно слово «князи», и новгородскіе князья Владиміръ, Мстиславъ и Ѳеодоръ называются просто «святыми»; дальше въ томъ же тропарѣ исключены слова: «отъ рода князей россійскихъ». Изъ перваго тропаря седьмой пѣсни канона совсѣмъ исключено упоминаніе о «Петрѣ царевичѣ». Въ четвертомъ тропарѣ этой же пѣсни, посвященномъ св. кн. Андрею и прочимъ переяславскимъ чудотворцамъ, выброшены слова: «славу княженія оставивый». Въ слѣдующемъ пятомъ тропарѣ исключено наименованіе чадъ св. кн. Константина-Ѳеодора и Михаила — «благородными». Въ шестомъ тропарѣ той же пѣсни снова выпущено лишь одно слово «княже»: вмѣсто «Михаиле княже и мучениче» сказано просто «Михаиле мучениче». Въ седьмомъ тропарѣ этой же пѣсни также выпущены слова: «благовѣрніи князи» и свв. Ѳеодоръ съ Давидомъ и Константиномъ названы просто «преподобными». Въ первой стихирѣ «на хвалитехъ» опять св. равноапостольный князь Владиміръ упоминается съ опущеніемъ его княжескаго титула. Такое же опасеніе мы наблюдаемъ въ употребленіи и титула царскаго. Достойно примѣчанія, что Московская Патріархія опасается даже Бога называть «Царемъ» и Пресвятую Богородицу — «Царицей», какъ это принято въ нашихъ богослужебныхъ книгахъ. Такъ въ шестомъ тропарѣ пятой пѣсни канона вмѣсто: «Цареви силъ предстояще» мы читаемъ: «Богу силъ предстояще». Въ Богородичномъ тропарѣ 6-ой пѣсни канона вмѣсто «Госпоже Царице» стоитъ просто «Госпоже». Конечно, и Москва даже въ историческомъ аспектѣ не смѣетъ называться «царскимъ градомъ», и въ этомъ же тропарѣ вмѣсто: «спасе царскій градъ» сказано «спасе градъ нашъ», а чтобы понятно было, какой же это «градъ нашъ», въ скобкахъ добавлено: «Москву». Но любопытно, что тамъ, гдѣ слово «царь» употребляется съ порицаніемъ, съ осужденіемъ носителя этого высокаго титула, тамъ оно допускается. Такъ въ пятомъ тропарѣ восьмой пѣсни канона, гдѣ говорится о святителѣ Митрофанѣ Воронежскомъ, которому царь Петръ грозилъ смертью за его пастырскую твердость, слово «царь» въ выраженіи «прещенія царева и смерти не убоявся» сохранено безъ всякаго измѣненія.
На второмъ мѣстѣ невольно бросается въ глаза отреченіе Московской Патріархіи отъ подвига подвижничества и мученичества за вѣру Христову и благочестіе. Такъ, изъ числа стихиръ на «Господи воззвахъ» цѣликомъ выброшена пятая стихира, прославляющая «мучениковъ Христовыхъ преблаженныхъ», «на вольное заколеніе самихъ себя предавшихъ, и землю русскую кровьми своими освятившихъ», стихира составленная въ очень общихъ выраженіяхъ и, казалось бы, никого не могущая задѣть или обидѣть. Нечего и говорить, что совершенно исключены и замѣнены другими три послѣднихъ тропаря 9-ой пѣсни канона, которые прославляютъ «новыхъ /с. 7/ страстотерпцевъ, вѣру Христову, яко щитъ предъ ученіи міра сего державшихъ» и «за Христа убіенныхъ», тѣхъ мужественныхъ исповѣдниковъ вѣры Христовой и христіанскаго благочестія, которыхъ нынѣшняя Московская Патріархія оклеветала, какъ политическихъ преступниковъ. Но и во всѣхъ остальныхъ тропаряхъ канона, хотя кое-гдѣ и упоминаются мученики ранняго періода исторіи нашей Церкви, все же чувствуется какая-то сдержанность и осторожность. Такъ, въ пятомъ тропарѣ 3-ей пѣсни канона цѣликомъ выпущено обращеніе къ св. отроку Гавріилу, замученному евреями. Совсѣмъ выброшенъ третій тропарь 9-ой пѣсни канона, посвященный Іосифу Астраханскому, пострадавшему отъ «безбожныхъ мятежниковъ», очевидно потому, что такъ названы приверженцы Стеньки Разина, отъ которыхъ онъ пострадалъ. Въ 4-ой пѣсни канона совершенно измѣненъ тропарь священномученику Патріарху Гермогену, очевидно вслѣдствіе того, что онъ здѣсь прославляется какъ «другій Златоустъ во обличеніе грѣхолюбныхъ и мятежныхъ и строитель православнаго царствія».
Отовсюду изъ службы выброшены слова и выраженія, гдѣ говорится о какихъ-либо нестроеніяхъ, мятежахъ, гоненіяхъ на вѣру, страданіяхъ и скорбяхъ русскаго народа, о врагахъ вѣры и моленія о дарованіи побѣды надъ ними. Такъ, напр., въ стихирѣ на литіи выброшена цѣлая фраза: «мнози отъ сыновъ вѣка сего руганіи и ранами и лютою смертію искусишася»... Въ стихирѣ на стиховнѣ, прославляющей русскихъ святыхъ за то, что они исполнили на себѣ всѣ заповѣди блаженства, урѣзана 9-ая заповѣдь блаженства, вмѣсто: «гоними же и мучими правды ради и благочестія», сказано короче и мягче: «гоними же правды ради», безъ упоминанія о «мученіяхъ» за «благочестіе». Совсѣмъ исключена и замѣнена другой, общей, послѣдняя богородичная «стихира на стиховнѣ», вѣроятно потому, что Богородица именуется въ ней «Царицей», и въ стихирѣ этой содержится моленіе о томъ, чтобы Владычица «призрѣла на скорби и тѣсноту нашу» и «воздвигла насъ державнымъ заступленіемъ Своимъ». Въ седьмомъ тропарѣ 1-ой пѣсни канона въ обращеніи къ свв. страстотерпцамъ Борису и Глѣбу выброшены слова: «гладъ и озлобленіе отжените, междоусобныя брани избавьте насъ». Въ Богородичномъ 7-ой пѣсни канона исключенъ цѣлый рядъ моленій: «скорби убо находятъ на ны, и печали умножаются, врази ополчаются, но Ты, Пречистая, представши, избави: враговъ нашихъ возношеніе низложи, побѣду намъ даруй, да посрамятся вси, являющіи рабомъ Твоимъ злая». Опаснымъ для себя находитъ Московская Патріархія и выраженіе, употребленное въ первомъ тропарѣ 8-ой пѣсни канона объ Іоаннѣ мученикѣ, Стефанѣ и Петрѣ, «отеческое нечестіе оставльшихъ и мечемъ отъ соплеменникъ въ небесное отечество прешедшихъ», почему всѣ эти слова полностью опускаются. Вполнѣ понятно, что безусловно нелояльными къ безбожной власти нашла Московская Патріархія такія выраженія Богородична 8-ой пѣсни канона, какъ: «Ты оружіе на враги... не даждь вознестися на люди Твоя врагомъ, иже Тебе не хвалятъ, ни Сына Твоего, Богородице, и Твоей иконѣ не кланяются: сихъ побѣди»... почему всѣ эти слова опущены, а /с. 8/ остальныя слова этого же Богородична, гдѣ не содержится такихъ опасныхъ мыслей, полностью сохранены. Равнымъ образомъ, значительно смягчено выраженіе Богородична 9-ой пѣсни, вмѣсто: «отъ бѣдъ лютыхъ отечество наше избави», сказано: «отъ бѣдъ насъ избави».
Смѣшной представляется какая-то необыкновенная боязнь упоминанія именъ иноплеменныхъ народовъ, иностранныхъ государствъ, городовъ и правителей и какой-либо связи или отношеній съ ними. Такъ, напр., въ четвертомъ тропарѣ 3-й пѣсни канона, посвященномъ свв. Антонію и Евстафію, выброшены выраженія: «литовскія земли украшеніе» и «гордыню Ольгердову низложившіи». Въ седьмомъ тропарѣ той же пѣсни, посвященномъ святителю Аѳанасію Цареградскому, исключены слова о томъ, что онъ «честныя своя мощи» оставилъ намъ, «яко залогъ со вселенскою церковью единенія». Въ третьемъ тропарѣ 5-й пѣсни объ преп. Антоніи Римлянинѣ выпущена фраза: «отъ Рима на камени по волнамъ морскимъ приплывшаго». Въ этой же пѣснѣ въ первомъ тропарѣ о св. Корниліи пропущены слова: «Ливонскую чудь святымъ крещеніемъ просвѣтивый». Во второмъ тропарѣ 7-й пѣсни канона удалено почему-то даже наименованіе св. благовѣрнаго Князя Александра Невскаго «свѣевъ (т. е. шведовъ) побѣдителемъ». Въ шестомъ тропарѣ 5-й пѣсни выпущены слова: «во Юрьевѣ, градѣ Ливонстѣмъ». Какъ все это понять? Не есть ли это результатъ той ксенофобіи, которая такъ развита теперь въ совѣтской Россіи?
Но безспорно самой характерной, самой много-говорящей и вопіющей къ небу противъ страшнаго пути, на который стала Московская Патріархія, является боязнь какого бы то ни было упоминанія о «тьмѣ невѣрія», о злой бѣсовской силѣ и о борьбѣ съ нею. Такъ, во второмъ тропарѣ 5-й пѣсни канона, посвященномъ Кольскому просвѣтителю преп. Трифону, опущены слова: «отъ горькія работы бѣсовскія люди избавльша». Въ Богородичномъ этой же пѣсни удалены послѣднія слова: «спасающи отъ всѣхъ навѣтъ вражіихъ». Въ первомъ тропарѣ 7-й пѣсни канона исключено выраженіе о св. Аврааміи — «бѣсовъ лукавыхъ мужественный томитель». Въ той же пѣснѣ въ седьмомъ тропарѣ выпущены слова: «побѣдисте демоны», и нѣсколько далѣе — «отгоняти духи лукавыя». Въ первомъ тропарѣ 8-й пѣсни пропущена фраза о казанскихъ святителяхъ Гуріи, Варсонофіи и Германѣ: «отгнавшихъ отъ тебе тьму невѣрія». Если это столь послѣдовательное и неуклонно-систематическое исключеніе мѣстъ, говорящихъ о темной бѣсовской силѣ и о борьбѣ съ нею, сдѣлано по требованію совѣтской власти или хотя бы только въ угоду ей, то какое общеніе можетъ быть у насъ, христіанъ, съ такой «Патріархіей», которая, не убоявшись Бога, заключила столь тѣсный дружественный союзъ съ врагами Божіими? Ибо — «какое общеніе между Христомъ и Веліаромъ? или какое соучастіе вѣрнаго съ невѣрнымъ?.. и потому выйдите отъ среды ихъ и отдѣлитесь, говоритъ Господь» (2 Кор. 6, 15. 17). Этому Завѣту — «отдѣлиться» отъ союзниковъ враговъ Божіихъ и слѣдуетъ наша Зарубежная Русская Церковь.
/с. 9/ Все вышеизложенное, какъ мы видимъ, весьма краснорѣчиво свидѣтельствуетъ о томъ, насколько «свободна» въ СССР церковь, принужденная отрекаться отъ своего самаго драгоцѣннаго украшенія — подвига мученичества и исповѣдничества, на которомъ собственно и выросло, какъ на мощномъ фундаментѣ, ея величественное всемірное зданіе (ибо «кровь мучениковъ была сѣменемъ христіанства», по выраженію Тертулліана) и вынужденная скрывать отъ вѣрующаго народа наиболѣе славныя и характерныя черты своего историческаго прошлаго. Но, конечно, страшнѣе всего то, что эта церковь не смѣетъ учить своихъ вѣрующихъ о самомъ главномъ и основномъ — о необходимости вести неустанную борьбу съ врагомъ человѣческаго спасенія и врагомъ Божіимъ — діаволомъ и его исчадіями — духами зла, о той «невидимой брани», которая составляетъ самое существо духовнаго дѣланія христіанина, желающаго достигнуть конечной завѣтной цѣли всѣхъ своихъ устремленій — Царства небеснаго и вѣчнаго спасенія.

Архимандритъ Аверкій.       
Источникъ: Архимандритъ Аверкій. На путяхъ компромисса со зломъ.// «Православная Жизнь» (Orthodox Life). Ежемѣсячное приложеніе къ журналу «Православная Русь». №8. Августъ 1965 года. — Jordanville: Типографія преп. Іова Почаевскаго. Свято-Троицкій монастырь, 1965. — С. 5-9. 

Life of Fr. John of Kronstadt

from Orthodox Life magazine 1955 (4)


"The righteous themselves do not want glory; but we, who are as yet in this life need remembering them, so as to imitate them."
      (St. Basil the Great). 

Rev. Father John of Kronstadt, Russia's great righteous man, incomparably endowed with the gift of prayer, and with miraculous power, was born on October 19, 1829, at Soora, a large village in Pinejsky ouiezd*), government**) of Archangelsk, in the far North of Russia.  His father, Elias Sergiev, reader at the villiage church, and his mother Theo- dora, were people of very modest means.  They named their son John, for he was born on the day when the Holy Or- thodox Church was observing the memory of St. John of Rylsk. 

ouiezd*) – administrative subdivision.  corresponding to U.S. county, but usually larger.
government**) – administrative division in Russia, roughly corresponding to a State in America, or to a province in European countries.

In his early years, the boy, delicate in health, was slow in learning, which made him unhappy.  This feeling stimulated him to offer especially fervent prayers, asking God’s help. And miraculous help did not fail him. After one of those fervent prayers, deep in the night, the boy suddenly felt as if he were violently shaken; as if a curtain fell from his eyes, «as if the mind opened up in his head», he felt great ease and happiness. From then on he began to study very well. He became one of the best pupils in the grade parish school, graduated at the top of his class from the Archangelsk Theological Seminary, and was admitted on a Government scholarship to the St. Petersburg Ecclesiastical Academy. At this time, his father died, and his mother remained in extreme poverty. The loving son felt great concern over her state. Having found work as a copyist, he sent to his mother all he earned — 10 roubles a month, — and was happy he could thus support her. 

While studying at the Academy, John contemplated taking vows, and devoting himself to missionery activities among the natives of Siberia and Alaska. But, observing the life around him, he soon felt that the “savages” in civilized Petersburg needed not any less to be enlightened with the light of true Christian faith, than the natives of Siberia or Alaska. Meditating on which course to take, he had again one of the visions he had formerly as a child: In a dream, he saw himself being priest of St. Andrew Cathedral in Kronstadt, and accepted this dream as divine guidance. Having gradu- ated from the Academy, he married Elisabeth, daughter of archpriest Constantine Nesvitsky, to comply with the custom of the Eastern Orthodox Church which requires that secular priests be married. This marriage was, however, fictitious, needed as a cover of his selfless pastoral work. In reality, he lived with his wife as with a sister. “There are many happy families even without us, “ he said to his wife. «As to us, Liza, let us consecrate ourselves to ministering to God», And until the end of his days, he remained a virgin.

John was ordained priest on December 12, 1855, and was appointed to St. Andrew Cathedral in Kronstadt.  When he first entered the Cathedral, he was deeply moved, for it was the same church he saw in vision, when he was a child.  Since then, Father John lived and officiated in Kronstadt, so that his name —Sergiev —was almost forgotten, and he became generally known as Father John of Kronstadt. 

Kronstadt was the place to which the immoral and vicious persons were deported from St. Petersburg, the capi- tal of Russia. There were, besides, many unskilled workmen employed in the docks. These people lived on the outskirts of the city, in shacks and dugouts; many of them were beggars and drunkards. It was among them, that Father John began his ministry. Daily would he go to their wretched dwellings, would talk to them, comfort them in their miseries. He nursed the sick and helped the needy giving away all he had, so that many a time he would come home without part of his clothes, or even without shoes. By the strength of his compassionate love, Father John would restore to these poor people the human likeness which some of them had lost long since, and would make them men again. They, “the scum of the population”, were the first who “discovered” the saintliness of Father John. The discovery was soon accepted by all the faithful in Russia. 

But not only materially would Father John help the needy; not only morally would he, with his pastoral word, lift from the abyss of degradation. Soon was divulged in him the wonderful gift of miraculous power that made him renowned all through Russia, and even abroad. There ex- ists an exact record of Father John's first miracle, as he him- self told it to his fellow-priests. The narrative reflects deep humility: Father John recognized in this miracle “a new duty to God — to pray for those who will ask for his prayers”. And, through his prayers, many wonderful miracles were performed. The most severe diseases, when medicine could but admit its impotency, were cured by the prayers, or by laying on of hands of Father John. The healings would take place in privacy, and in the presence of multitudes of people as well. Quite often, healing would be performed in absentia. It was sometimes sufficient to write or wire to Father John, and miraculous healing would follow. Father John would heal alse Mohammedans and Jews, as well as foreigners who would address him from abroad. 

Soon, all the faithful Russians began flowing to the wonderworker.  Thus began the second period of his life, of his deeds.  At first, he himself would go to the people in one city only. Now, the people came to him, and came from every part of Russia. Thousands of people would come daily to Kronstadt, wishing to see Father John, and to receive help from him. Still many more would seek his help through the medium of mail or telegraph: the Kronstadt post office had to open a special department to handle his correspondence. With letters and telegrams, large sums of money would come to Father John for the charities. They can be estimated approximately only, for Father John would distribute the money right after receiving. According to the most conservative estimate, not less that one million roubles a year would pass through his hands. With this money, Father John would feed up to one thousand destitute persons daily. He established in Kronstadt a work shelter with a school, a church, workshops, and an orphanage. He founded in his native village a nunnery, and built a large stone church. And in Petersburg, he built a nunnery on Karpovka, where he was later buried. 

It is hard to appreciate the hardships and greatness of his deeds, without knowing how Father John spent his days. He used to rise at 3 a.m., and prepared himself for cel- ebrating the liturgy. About 4 a. m., he went to the Cathedral for the matins. Here, crowds of pilgrims would await him, to receive his blessing. There would also be many beggars, to whom Father John would distribute alms. At the matins, Father John always read the canon himself, considering this reading as very important. Before the liturgy, there was confession. Because of great number of people coming for confession, mass confession was instituted. These mass con- fessions produced an everlasting impression on every one present. Many would confess their sins aloud, unhampered by the presence of others. St. Andrew Cathedral, which could hold up to 5,000 people, was always filled to capacity, so that the communion lasted very long, and the liturgy would not end before noon. During the service, letters and telegrams would be brought into the altar, where Father John would read them, and pray for those who asked for his prayers. After the liturgy, Father John, followed by thousands of people, de- parted to Petersburg to visit the sick, and only seldom would he come home before midnight. It is most probable that on many nights he did not have time for sleep at all. To live and work like this was possible, of course, only with help of God. The very fame of Father John was for him the greatest and heaviest burden. Wherever he would go, his presence would always draw a crowd of people, striving, but to touch the worker of wonders. People reverencing him, would even run after his speeding carriage, grasping the wheels, disregarding the danger of being maimed. 

On request of the faithful, Father John had travel to different towns of Russia. These journeys were real triumphs of the humble minister of Christ. Crowds numbering tens of thousands would meet him, and every one would be filled with sincere faith and reverence, with fear of God, and with the desire to receive the healing blessing. When Father John traveled on a river boat, crowds of people would run along the banks. When the steamer would come near, many would kneel. 

Father John was a remarkable teacher. For 28 years, he taught religion at the high school and at the city grade school. His lessons would leave an ineffaceable and unforgettable impression on his pupils. But later, he had to discontinue teaching, for it was impossible to combine teaching with the task of pastoral ministry, which the great righteous man humbly took upon himself as an act of obedience to God. 

Father John also was a remarkable preacher. He preached simply, and mostly without preparation, extempore. He did not strive for impressive words or original expres- sions, but his sermons were distinguished by extraordinary vigor, penetration, and exceptional theological learning, and at the same time were easily understood by the simplest of the common people. 

Being extremely busy with his pastoral work, Father John, nevertheless, found time to keep a kind of spiritual di- ary, where he recorded daily the thoughts which would cross his mind during his prayer and contemplation, as a result of «illumination of the soul with Divine Grace that would be granted to him by the Holy Spirit». These thoughts were compiled in a remarkable book, published under the title: «My Life in Christ», The book is a true spiritual treasure, and can well bear comparison with the inspired works of the great ancient fathers of the Church, as well as of Christian ascetics .In the complete edition of works by Father John, published in 1893, «My Life in Christ» makes three vol- umes, over 1,000 pages total. This is a unique diary, which reflects spiritual life of the author. It will forever bear witness as to how this great and just man lived, as well as serve as a guidance for those who want to be Christians in deed and not in name only. 

Another remarkable memorial of the saintly person- ality of Father John, which contains inexhaustible material for instruction, is the collection of his sermons in three volumes, about 1,800 pages in all. Many more works of Father John were published in separate volumes. All his books and ser- mons truly are an emanation of the Holy Spirit, revealing to us the inexplorable depth of God's wisdom. Their wondrous originality is amazing — it appears in exposition, in thought, in feeling. Every word comes right from tne heart, reflecting deep faith and warmth. In thoughts — amazing depth and wisdom; wonderful clearness and simplicity in everything. No superfluous words, no highsounding phraseology. One cannot just “read” them — one must read them over and over again. And every time one will find in them some- thing new, something alive, something holy. 

"My Life in Christ" attracted general attention almost at once after its publication. It was translated into several foreign langauges. and become a favorite book of the ministers of the Anglican Church. 

The basic thought of all works by Father John is the need of sincere and fervent faith in God, and of living in accordance with this faith: in constant fight with one's passions and lusts; devotion to the faith and to the Eastern Orthodox Church, as the only one that saves. 

With regard to his fatherland — Russia, Father John revealed in himself the likeness of a mighty and awe- inspiring, prophet of God, preaching the truth, reproving falsehood, entreating to penitence, and predicting the com- ing wrath of God for the sins committed, and for apostasy from God. Being himself model of meekness and humility, of love for every human being, whatever be his nationality or religion, Father John regarded with greatest indignation the atheistic, materialistic, and liberalistic trends which were undermining the faith of Russian people, and break- ing up the millenial political organization of Russia. The events of the bloody Russian revolution, and the victory of the godless and man-hating communism, have demon- strated how right was Russian’s great righteous man in his awe-inspiring warnings and prophetic visions. 

Father John passed away on December 20, 1908, having foretold the day of his death. His funeral was attended by tens of thousands of people, and many miracles took place at his grave during the funeral, as well as afterwards. The funeral procession was quite an unusual one. Crowds of weeping people stood along the way in Kronstadt, in Oranienbaum, and from the Baltic Railway Terminal to the St. John Nunnery in Petersburg. Never before have there been such crowds at any funeral. The procession was escorted by the Army, with Colors flying, and military bands playing the hymn "How Glorified is Our Lord in Zion." The funeral service was conducted by three Metropolitans. Those who had kissed the hand of the deceased, witnessed that the hand did not grow cold, nor turned rigid. During the funeral services, many people wept, feeling as if they had lost one of their own parents. However, the Requiem Mass did not convey any sadness; it was reminiscent more of the brightness of the midnight Easter service, and the further the service proceeded, the more was the festive mood of the worshippers growing and expanding. It was being felt that some benevolent force emanated from the coffin, and filled the hearts of those present with a kind of unearthly happi- ness. It was clear to everyone that the deceased was a saintly, a righteous man, and that his spirit was moving unseen in the church, embracing with love and tenderness all those who came to render him the last homage.  

Father John was laid to rest in the chapel-sepulcher that was especially built for him on the basement floor of the Nunnery on Karpovka, which was founded by Father John. The walls of the chapel and the iconostasis were exquisitely finished in white marble. The tomb, likewise, was of white marble. 

Upon the prayers of Father John, many miracles came to pass, and are taking place even up to now. No one among the faithful has any doubt as to his sanctity, and the general desire is that he be canonized, — that the Church would of- ficially recognize his being in the saints. This forthcoming celebration of the canonization of Russia’s great righteous man will, indeed, be a great triumph of the Holy Eastern Orthodoxy. 

Bishop AVERKY.